Bishops And Priests: A Changing Relationship by Jeffrey S. Tunnicliff TRS 641B – Eucharist and Ordained Ministries Rev. Paul McPartlan December 1, 2006 I. The Historical Roots To properly understand the relationship between bishop and priest, we must examine the historical development of the relationship. The tradition of the Church has been that Christ instituted the Sacrament of Holy Orders.1 The Council of Trent affirmed Christ’s institution of Holy Orders when it stated In the New Testament the Catholic Church has received from the institution of Christ the holy, visible sacrifice of the Eucharist, it must also be acknowledged that there exists in the Church a new, visible and external priesthood.2 This is still the tradition of the Church. What we now understand is that the New Testament never describes anyone as “priest” except Jesus himself.3 Moloney says the New Testament “does not directly consider “the Catholic priesthood.”4 The Acts of the Apostles and the New Testament letters do refer to the roles of episcopoi (overseer, who become the bishops), presbyteroi (who “become” the priests), and diakoni (deacon).5 In the New Testament episcopi and presbyteroi are used interchangeably. While the New Testament does not tell us who presided, there is clear reference to the celebration of the Eucharist such as 1 Corinthians 11:23-26.6 Moloney discusses the “priests” in the Jewish religion and in the Roman and Greek cultures. It is only after the destruction of the Temple in 1 The common belief has been the Jesus instituted the priesthood when he instituted the Eucharist. Mt 26:26-30; Mk 14:22-22; Lk 22:14-21. Cf. 1 Cor 11:23-26. 2 J. Neuner, S.J. and J. Dupuis, S.J., The Christian Faith in the Doctrinal Documents of the Catholic Church. Seventh Edition. New York: Alba House, 2001. “The General Council of Trent Twenty-Third Session, Doctrine on the Sacrament of Order (1563), paragraph 1707. 3 Francis J. Moloney, S.D. B., “The Catholic Priesthood,” New Theology Review (August 2004), 5-18, 6. 4 Moloney, “The Catholic Priesthood,” 5. Raymond Brown likewise says that is no ordination rite providing or even the mention of ordination in the New Testament. There is laying of hands for leaders but there is no mention of this as a universal practice. Raymond E. Brown, S.S. “Episkope and Episkopos: The New Testament Evidence,” Theological Studies 41 (1980): 322-338, 332. 5 Moloney, “The Catholic Priesthood,” 7. 6 Ibid., 9. 1 Jerusalem and Christianity begins to see the Eucharist “as the sacrificial cult of the Christian religion,” that, “the emergence of a notion of a Christian priesthood followed.”7 Legrand presents how the bishop became the one who presides at the Eucharist. He begins with Acts 13:1-2, where the prophets and teachers preside at worship.8 In the Didache, it is the prophets, apostles, and the bishops preside at the Eucharist.9 Finally, in the Letter of Clement to the Corinthians it is the bishops-presbyters who preside over the Church and at the Eucharist. As bishops, they are entrusted with the liturgy.10 Up to this point the terms bishop and priest are used interchangeably as community leaders. It is in the writings of Ignatius of Antioch that we find the clearest distinction that it is the bishop who presides at the Eucharist and those he delegates in his absence. For Ignatius, the role of the bishop as leader is summed up at “Apart from the bishop no one is to do anything pertaining to the Church.”11 Ignatius is also the first to speak of the bishop as singular rather than in the plural.12 Ignatius does not dismiss the importance of the presbyter. For Ignatius, it is a three-fold ministry of bishop, presbyters, and deacons over which the bishop presides.13 The use of ‘presbyters’ remains in the plural as they form a council representing the circle of apostles who surround Christ in the heavenly liturgy. The bishop is not a monarch. Speaking of both 14 presbyters and deacons, Ignatius states, “for without them one cannot speak of the church.” 7 Ibid., 10. 8 Ibid., 197. 9 Ibid., 199. For a list of these gifts and roles see 1 Cor 12:8-10; 27-30. 10 Ibid., 200. 11 Ibid., 202. 12 Cf. John D. Zizioulas, “Episkope and Episcopate in Ecumenical Perspective” in Faith and Order Paper 102,Geneva: World Council of Churches, 1980. 30-42, 31. 13 Legrand, 202. 14 Catechism of the Catholic Church. Second Edition, Libreria Editrice Vaticana. 1997, 1554 quoting Ignatius Ad. Trall. 3, 1: SCh10.96. 2 Legrand writes that by 150 A.D. in Rome, it is clear that “the presidency of the Eucharist is an episcopal office.”15 By the end of the second century, Ignatius’ structure became the norm. The Apostolic Tradition (c.215 A.D.) provides prayers for ordination. These prayers give us some indication of the role of bishop and priest. The prayer for a bishop prays for a spirit of leadership, for Christ’s spirit, for continuity of apostolic succession, and lastly for the bishop as the one who offers the gifts at liturgy. Conversely, the ordination prayer for a presbyter makes no reference to presiding at the Eucharist. Rather, the prayers for a presbyter ask for help in governance. Thus, it was not the role of the presbyter in the Apostolic Tradition to preside at Eucharist but rather to help the bishop govern the people. In the fourth century, the Christian Church under went major changes. The persecution of Christians formerly ended with the Edict of Milan by the Constantine in 313 A.D. Later in the fourth century, Christianity became the official state religion. This meant massive increases in the number of Christians and thus a massive increase in the number of liturgical celebrations. There were too many celebrations of the Eucharist on Sunday for the local bishop to preside at all of them. Therefore, we see the establishment of parishes where the presbyter became the regular presider.16 Prior to this, presbyters did not regularly priest at the Eucharist. By becoming the regular presider the presbyters become priests.17 This forced a change in the understanding of the structure of the Church. The structure had been understood in Ignatius’ model as one where the bishop stood at the center representing Jesus Christ, surrounded by his presbyters representing the circle of apostles, in turn surrounded by the people. In this model, the deacons served as the contact between the bishop and the people. It is in this image, that the 15 Legrand, 204. 16 Zizioulas, “Episkope and Episcopate,” 38. Paul McPartlan, “Presbyteral Ministry in the Roman Catholic Church,” Ecclesiology 1.2 (2005): 11-24, 14. 17 McPartlan, “Presbyteral Ministry,” 14. 3 bishop, at the center, represents the whole congregation. Likewise, it is this image that the presbyters serve as a council surrounding the bishop and giving him counsel.18 It is also here that the presbyters serve as an important eschatological element of the Church, representing the apostles encircling Jesus in the heavenly liturgy. In a persecuted church, eschatological imagery was very important. After Christianity became the state religion, the eschatological imagery was no longer tangible, as people did not fear their end would come soon.19 The model changed to a simple model of priest at the center surrounded by the people. The image of the bishop as the center of the worshipping community became lost. The bishop did maintain the distinction as the proper minister for ordination and confirmation. By 1150, there were seven sacraments and seven “orders” consisting of four minor orders of porter, lector, exorcist, and acolyte and three major orders of subdeacon, deacon, and priest. Notably missing is the bishop. The role of bishop had become detached from “order.”20 The Church was already becoming so focused on the consecration of the bread and wine into the body and blood of Christ that the one, the priest, who had the power to consecrate was seen as having the ‘fullness of priesthood.’ Thus, there was no higher degree of order associated with episcopacy. In sacramental power, the bishop was no different than a priest. What the bishop did have that the priest did not was a higher power of jurisdiction.21 Aquinas writes, “Hence the distinction of Orders is derived from their relation to the Eucharist.”22 He describes what role each of the seven orders contributes to the Eucharist. The priest is listed first as the one who consecrates. 18 Ibid., 15. 19 Ibid., 16-7. 20 Osborne, “Priesthood,” 200. 21 Previously, in the eighth century, Bede the Venerable had compared this imagery to that of the sending out of the Twelve to the bishops and of the seventy-two to the priests. In administration, the bishops are above but sacramentally they are equal. Osborne, “Priesthood,” 203. 22 Thomas Aquinas, Summa Theologica, Supplement, Q37, art. 2, resp. 4 The Church had developed into a pyramid hierarchy with the pope at the top, followed by the bishops, then the priests, and lastly the people. The pope had the fullness of power to which he delegated some to the bishops and they in turn to the priest. It is this understanding of the priesthood and episcopacy that brings us to the Reformation in the Sixteenth Century and the Council of Trent. The Council of Trent adamantly affirmed transubstantiation and the priesthood and that the bishops are indeed superior to priests, conferring Confirmation, Ordination, and other higher power functions.23 In its defense of the priesthood, Trent focused on the indelible character received in ordination emphasizing the cultic role of priesthood.24 Trent attempted to speak of the teaching role of the bishop but without a theology of the Word little progress was made and hence little development in the relationship of bishop and priest.25 II.